Professional Documents
Culture Documents
PREFACE
This is the 3rd volume in this series contains answers to questions asked from January, 1972 to March, 1975. These questions cover a wide range of burning topics of modern times. The popularity of the 1st two volumes has convinced us of the usefulness of this venture; and the Mission hopes that this volume will be even more widely read.These questions were received from correspondents residing in East Africa, UK, Europe, Canada, USA, Pakistan and India. We have omitted the names for obvious reason.This series is published for the benefit of our Shia Ithna-aseri youths.The Mission is grateful to Mr.Murtaza Bandali, Dar-es-Salaam, for his help in checking the proof and making useful suggestions. S. SAEED AKHTAR RIZVI Dar-es-Salaam 31st December, 1975.
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(e) Suppose, the word "Imam-i-Mubin" means "Open Book", "Plain Register" and we may just hold it incorrect. Now please describe why Shia commentators themselves have wrongly translated the word "Imam-i-Mubin" of 79th verse of Sura Hijr (15:791) Why it is so? Here Shia authors and commentators translated it as ""Plain highway" or '"Open roadway" A. Before I write anything let me point out that the Christian and Jewish scholars have not translated the Qur'an "utterly on the ground of neutrality and impartiality", as you have suggested. First of all, their translations and commentaries are based on Sunni Books of "Tafseer" and "Hadith". Shia books were not available to them; and, moreover, as the motive of the orientalists' translations was not a search for truth but to give some ammunition in the hands of the missionaries (many translators were themselves missionaries), they naturally looked into the books of the Sunnis who form the majority of Islamic community and amongst whom the missionaries were expected to preach Christianity in almost all Islamic place (except Iran and a part of Iraq).Therefore, they followed Sunni ideas. And it was because of this background that almost all of them dismissed Shia sect as a non-entity, a supposedly heretical group of Islam, which, according to them, came into being because of political differences and had no religious standing. So these are your neutral and impartial translators! The-word "Imam" means "Leader" or "Guide". And it is used for various meanings: Successor of the Prophet; Religious Guide, and hence the Prophet; Divine book; One who leads in prayer. All the above meanings are based on the basic concept of "Guidance" and Leadership Also, it is used for the "Path" (because it leads from one point to another).
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In the Qur'an it has also been used for the "Books of deeds" in which our actions arerecorded. Now see the examples: (1) Qur'an, 2:124 - Here Imam has been used for "Leader" (in the sense of "prophet") (2) Qur'an, 25:74; 21:73; 32:24 - It is used for Leader, meaning "Religious Guides". (3) Qur'an: 9:12 and 28:4 - Here also it is used for Leaders' who lead people to Hell (or should we say, "Who mislead"). (4) Qur'an: 17:71 - mentions of "Imam" in the meaning of "Leader" and, of course, good and evil, both types. (5) In 15:79, this word has been used for "way" or "path". "Imam-e-Mubin" in this ayat cannot be translated in any other way. Now before explaining the meanings of "Imamin Mubin" (in 36:11) let me explain one thing:According to numerous 'Ahadith' of the Holy Prophet and Imams, "The Qur'an has been revealed and for each of its Ayats there an appearance (apparent meaning) and a 'hidden' meaning .." (This Hadith has been narrated by the Sunnis from the Holy Prophet s.a.w). According to Shia faith, both types of meanings have to be believed, as both are from Allah; and both meanings are complementary to each other. In this ayat of Sura "Yasin", the apparent meaning is the "Book of Deeds", which has been described in various ways by various translators. And its "inner" meaning may be known from the tradition of the Holy Prophet, narrated by the famous Sunni Mufassir, and Muhaddith, Imam Jalaluddin Suyuti in his Tafseer "Ad - Durrul Manthur (Vol. V, Page 261, Egypt edition):-" Abd bin Hamid, Ibn Jarir and Ibn Abi Hatim have narrated from Quatadah that this ayat means that "everything is preserved in a "Leader" (The Arabic word implies a human being.)
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And our 5th Imam (a.s.) has said that the Holy Prophet (s.a.w.) explaining this ayat before Hadhrat Abu Bakr and Umar said-(in a long Hadith) turning towards All bin Abi Talib: "Verily, this is that 9Imam Mubin) in whom Allah has contained the knowledge of everything." I hope this explanation will satisfy you that neither the "outer" meaning given by our Sunni brethren is wrong, nor is the "inner" meaning described by our 5th Imam (as.) on the authority of the Holy Prophet (s.a.w.). But I have not seen this "inner" meaning mentioned clearly in Sunni books; therefore, you cannot blame them if they do not accept it." Ya-Sin" is one of the titles of the Holy Prophet (s.aw) This short letter is not a place to give more details; but you may rest assured that there is no difference between the Sunnis and Shias in this matter.
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Shirk in action: One example, in Islamic Sheriat, of this type of Shirk is doing Sajda to other than Allah. But this entirely depends upon the order of Allah, and here we can not use our own judgment. For example, let us look at the above-mentioned example:-Allah ordered the angels to do Sajdah before Adam (as); and when Satan disobeyed, he was not honoured as true "Muwahhid" (monotheist), but was branded as a "Mal'un", because he disobeyed Allah. Likewise, Hadhrat Yakub (a,s.) and his eleven sons did Sajdah to Hadhrat Yusuf (as); and they were not called "Mushrik". But the same thing which was allowed for angels and Hadhrat Yakub (a.s.) is now absolutely forbidden in Islam, and if one does it now, he will be called a "Mushrik". So, the Shirk in action can not be comprehended or adjudged by us. It rests on the order of Allah. Another example: There were hundreds of idols in Kaaba; and the Arabs worshipped them and kissed them and what not. And also in the walls of the same Kaaba was the "Black Stone", also honoured and kissed by the Arabs. The Holy Prophet destroyed all the idols; but did nothing against "the Black Stone": rather, he made it an object of reverence and kissed it. Now, the Christian writers allege that the Black Stone is a legacy of paganistic rites. But we know that kissing it and respecting it is not Shirk because it is done by the order of the Holy Prophet. Non-Muslims may not understand the different between kissing an idol and kissing the black stone but for the Muslims the difference is clear. The trouble is that many people rely upon their own judgment in deciding whether a certain action is Shirk or not. The result is that Sunnis, for example, think that doing Sajdah on a "Muhr" is Shirk; making Taazia is Shirk; kissing the Zarih of the Holy Prophet in Madina is Shirk.
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They do not understand that so far as our actions are concerned, they have to be governed by the commands of Allah, the Holy Prophet (saw.) and Masumeen (a.s.) After this short explanation, let me tell you that this Dua has been recorded by Sheikh Mufeed (a.r), through his chain of narrators from Hadhrat Seheb-ul-Asr (a.s.). Sheikh Mufeed died in 423 AH. Then Sheikh Tabrasi (who wrote Tafseer Majmaul-Bayan and died in 548 A.H.) narrated another incident concerning the same Dua. The incident is as follows:-Abdul Hasan Muhammad bin Ahmad bin Abil-Laith (who was a well-known pious man) was in danger of his life and had fled to the graves of our 7th and 9th Imams (a.s.) and hidden there. Then Hadhrat Saheb-ul-Asr came to him and taught him this Du'a and by reciting it, he was spared his life and the danger passed away. When the Imam (a.s.) was teaching him this Du'a, and came to the words he pointed to his own chest. The Dua printed in 'Mafatihul Jinan' (on page 115-116) is narrated from Sheikh Kaf'ami (who died in 895 A.H.). There are a few differences in the 3 narrations, but they are immaterial. I remember some one had written to me from Zanzibar that this Du'a is narrated by an "unknown" person. In view of above-mentioned details it is obvious that the narrator was "unknown" to only those "who do not know". It is not correct to say that there is no tradition to show that we can ask from Masumeen (a.s.). There are some traditions, one of which quoted here from Bihar-ul-Anwar:Imam Jafer Sadiq (as.) told his companion, Mufazzal bin Umar: "If you have any "Hajat" (need) towards Allah and are unable to fulfil it then pray 2 Rak'at Namaz; after Namaz say Takbir 3 times; then recite Tasbih of E Fatima (a.s.), then go into sajda and say 100 times (O My Lady, O Fatima, Help
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me);then put your right cheek on earth and say likewise (100 times), then go into Sajdah and say likewise 110 times; then mention your need, and Allah will fulfil it." He is the same Mufazzal who had written the book of from dictation of the same imam (a.s). If seeking any help from anyone other than Allah is Shirk, then no prophet and no Imam could be called Muwahhid. There are scores examples even in the Qur'an where prophets sought others' help. Hadhrat Isa (a.s) said (Who are my helpers in the cause of Allah?) The Holy Prophet (s.a.w.) sought help of the Muslims of Madina and they are called (Helpers) in the Qur'an. Also, we know that Imam Husain (a.s.) several times asked the army of Yazid to help him (Istighathah). Was it, God forbid, bad to seek the help of those unbelievers? Our Imams (a.s.) had to contend with various types of "Fitnah' in their days. There weresome persons who thought that the Imams were Khalique and Razique; others said thatthey were the "Rabb' (god). While refuting such falsehoods, our Imams (a.s.) had to emphasize their total dependence on Allah in all matters. On the other hand, there were a great many people who did not know how high was the position of Muhammad and Aal-eMuhammad (a.s) before Allah. When talking to such persons, (if the circumstances allow and there was no danger to them from such statements) the Imams (a.s) described their exalted position. For example. Sheikh Karajiki (died 449 A.H.) has narrated that once Imam Abu Hanifah (founder of the Hanafi school of law) took his food with Imam Jafar Sadiq (a.s.); at the end of the meal, Imam Jafar Sadiq (a.s) said:All thanks are due to Allah, the Lord of the universe; O Allah! it is from Thee and from Thy Rasul".
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Abu Hanifa said: "O Abu Abdillah! you ascribed a partner to Allah? Imam Jafar Sadiq (a.s.) said: Woe to thee! Verily Allah says in His Book: (And they did not become (your) enemy, but just because Allah and His Apostle had made them rich from His bounty). (Qur'an, 9:74)And He says in another Place. (If only they had been content with what Allah and His Apostle gave them, and had said, 'Sufficient unto us is Allah; Allah and His Messenger will soon give us of His bounty").(Qur'an, 9:59) Abu Hanifah said: "By Allah, it is as though I had never before read or heard these two Ayats from the Book of Allah. "Imam (a.s.) said: "No; surely you had read them and heard them. But Allah has revealed about you and your like and He said: (or are their hearts locked up by them?) (Quran, 47:24) And also He has said: By no means! But on their hearts is the stain of (ill) which they do. (Qur'an. 83:14) Your 'old man' should not try to refute this Hadith by saying that this episode, perhaps, is not authentic; because, even if we totally reject this episode, there is no way to reject theargument given in this Hadith because that argument is based upon Qur'an and Qur'an cannot be rejected.
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their concern at all; they were interested in making us good believer and good Muslim.
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3. am Mahdi and Hazrat-lsa will re-appear. Therefore, we have no choice but to reject all the forecasts (whether they are in the Bible or in Muslims' writings) which say that Dajjal will appear in this or that time.
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Q37: CAN LADIES AND GENTS SIT TOGETHER IN RELIGIOUS AND SOCIAL GATHERINGS?
The Ithna-asheris in our town (in Canada) have established a Union to perform religious ceremonies. At the moment the Union does not have any particular place to hold Majlises; they hire halls for this purpose once a month. In these majlises and other social functions, our ladies and gents sit in the same room or hall where there is no purdah at all.The argument put by them is: "When our ladles go out for work or for shopping, they are not in Purdah; then why purdah in majlis?Also, they say that discrimination is prohibited in the country.I, by this letter, seek guidance from you, according to the rules of the Sheriat. A. I was shocked to read that the Union "is holding majlises and other functions where the ladies and gents sit in the same room or hall where there is no purdah at all". It is amusing to note that they are doing it in the name of avoiding 'discrimination'. Your country is a Christian one. Neither the Catholics nor the Protestants admit women into priesthood. Catholic nuns are obliged to cover their whole body even in their dormitories; and a woman going before the Pope must cover her whole body, even if she, in her public life, is a 'striptease artist'. So, the 'anti-discrimination' laws have not compelled the Christians to relax their rules that are obviously 'based on sexdiscrimination.
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Now coming to the Shia Ithna-asheri Sheriat: It is the unanimous ruling of all the Mujtahids, right from the beginning upto now, that:1. A woman must cover her entire body and hair in such a way that it is not seen by any man who is not within prohibited degree. (Within prohibited degree: with whom marriage is prohibited, like father, brother, son etc. ) 2. It is 'Harem' (unlawful) for a man to look at the body (or part thereof! of a woman who is not within prohibited degree, whether it be with lusty intention or without such intention.) Also, it is 'Haram' for a woman to look at the body of a man who is not within prohibited degree; 3. The above rules are for her whole body except the 'face' and hands (from the wrists to the finger-tips); Note: Neck, ears and hair are not included in face' and must remain covered. 4. So far as the face and hands (as explained above) are concerned, it is the unanimous ruling of all the Mujtahids that it is Haram (unlawful) to look at the face and hands of a woman, if that look is with lusty intention; 5. The only difference of opinion is about looking at the face and hands of a woman (who is not within prohibited degree) without any lusty intention. Some Mujtahids say that it is allowed; others say that it is not allowed. The present great Mujtahids (Agha-e-Khoui, Agha-e-Milani, Agha-e-Shahrudi and Agha-e - Shariatmadari) say that it is not Haram to look at the face and hands of a woman who is not within prohibited degree, without any lusty intention. But even then, they say that it is'Ihtiyat-e-Wajib' to refrain from such looking. Looking at non-Muslim women, who usually do not cover their bodies, is allowed if it is without any lusty intention.
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Now if someone is prepared to reach the furthest limit, he can do so only if the women folk are prepared to cover their whole body from head to foot in a proper way (not in revealing clothes). To put it in a more clear way, a woman must cover herself as is done in Ihram, covering her neck, hair and ears also, leaving only that part of the face open which is washed in Wudhu. This is the tenet of the Shia Ithna-asheri Sheriat And the Article 2, Section 1 of the Constitution of your Institution binds it to follow "Islam according to teachings of the Shia Jaffery Teachings". I think it is high time for the Jamaats to make it compulsory for the women to attend the majlises and other functions in proper Islamic dress, even if they sit behind a partition. The Jews compel their congregation to wear skul caps and prayer-shawls when praying in a synagogue, and it is not considered as an undue hardship. Why our own Jamaats and institutions cannot enforce such rules? I know that these women do not observe purdah in their daily lives. Someone may say that to make such women observe purdah within the Imambara or majlises amounts to hypocrisy! But it is not so. By making them observe the rules of sheriat every time they come to the majlis or into imambara, we do remind them what they should be (and are not); we make them remember how a good shia Ithna-atheri woman should dress. This reminding Is the most important factor in keeping the torch of faith alive. By reminding they will never forget their noble Islamic heritage. Remove this restriction, and your children will not know the difference between Muslim and nonmuslim way of life.
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A. For your guidance, I enclose herewith an old issue of our Magazine the Light (Vol. Ill, No. 6) and advise you to read the article 'Memorandum', which begins on page 6. You may be interested to read para (b) on page 7 which says:-" (b) Islam, according to Shia School, has given a woman right to contract herself in marriage if she is adult and discreet." Also, see last paras under the sub-heading "State-controlled Clergy?" which says:-"The White Paper requires a Muslim intending to marry to give notice of his intention, 21days before, to a Sheikh authorised by the Minister to solemnize marriages." It has overlooked the fact that Muslim boys and girls can solemnize the marriage themselves without any need to call a Sheikh and ask him to perform the marriage. "We are sure it is not the intention of the government to create a new version of Islam which would have institutionalized clergy like Christianity. So why this reference to a Sheikh authorized by the Minister? Needless to say that this idea goes extremely against Islam."
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she is pregnant, the Iddat of death lasts until the delivery of the child, or four months and 10 days, whichever is longer.If she is in the age of having her monthly course, but does not have it owing to any reason other than pregnancy, her Iddat will be forty-five days. There are some other differences but this much is sufficient for all practical purposes. People nowadays see no harm in committing adultery; but are shy of taking advantage of the permissions given by Sheriat.
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Many people say that masturbation is "a natural" thing. Why? Because, some young bulls or other animals have been observed to indulge in it. If we accept this "logic" as valid, we will have to sanction many other things also. For example, marriage between brother and sister, between mother and son. And why marriage at all? Sexual intercourse without any "religious sanction" has been practised in the animal world since time immemorial. Therefore, it is "natural" And therefore, it should be allowed and advocated! What kind of logic is this? Others go so far as to declare that there is no difference between masturbation and normal sexual intercourse. They apparently forget that in the normal sexual intercourse all the senses contribute to the stimulation and orgasm: Man and Woman see their partner, touch each other, say endearing words to each other and hear the stimulating words and sounds; and likewise the senses of smell and taste are utilized.And penetration of male organ inside the female ultimately leads to the final excitement and orgasm. But in masturbation the only source of stimulation is imagination, in which no other sense takes any part. The whole burden is loaded upon mind; and, as a result, while the normal sexual intercourse results in happiness and joy, masturbation creates depression. (I am not talking about physical fatigue which is a normal thing. The talk is about emotional and psychological effects). I hope this short discourse will satisfy your friend that masturbation is not "a normal and harmless thing". So far as "sex education" is concerned, Islam expects the elders to teach the youngsters everything concerning Janabat, monthly course, child birth etc., and about the Nikah and all that it involves. In the Indian society, this subject is "taboo"; while in Arabia and other Isiamic places, women openly ask about the so-called "secret" Masael.
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And the fourth is to adopt some hobby, like football, etc. which will provide you an outlet for energies of your body. But, for God's sake, never think of going to prostitutes. It will ruin you, not only in life-hereafter, but in this world also. Apart from financial ruin, you may get veneral diseases as syphilis and gonorrhoea which will affect the health of your children for generations to come; and "zina" (having sexual relations with a woman other than wife) is more sinful than masturbation.
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"O ye who believe! Forbid not (to yourselves) the good things which Allah has made lawful for you; and do not transgress the limits. Verily, Allah loves not the transgressors. And the meaning of the word (good things) is explained in this very Ayat by the words "which Allah has made lawful for you". So the question of allowing "the beautiful things of this life" does not arise at all. What has been allowed by Allah is good; what has been forbidden by Him is bad. And we have been warned not to transgress the limits imposed by the sheriat of Allah, because Allah does not love the transgressors.
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Q65: INTEREST?
I lend a sum, say Rs. 100/-, to a man and he, out of his own free will, promises to give me a gift of Rs. 101- in addition to the amount due. Is this haram? A. It is haram, if it was spoken or understood before you gave him the loan. On the other hand, if nothing like this was spoken at that time, and at the time of repayment he gave you more of his own free will without your asking him in any way to do so, then it is allowed.
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perfume. But it will bring 'thawab' (Reward) only if it is used because the Prophet or Imam told you to do so. If you use it because a magician told you to do so, then it bring you no 'thawab' and you will be guilty of following a 'Magician'.It is not possible to write more details on this subject at present. Suffice it to quote Hadhrat Ali (a.s.): "Anybody who listens to a man, is worshipping him. Now, if that speaker tells the words of God then this listener is worshipping God; and if the speaker is telling the words of Satan, then the listener is worshipping Satan."
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Q72: WHAT ABOUT PALMISTRY, ISTIKHARAH, "SAAD" AND "NAHAS" DATES AND QAMAR-DAR-AQRAB?
What have you to say about Palmistry, Istikharah and Qur'anic Consultation in the light of Sheriat? Some Shias check up the dates and the year from calenders for "Saad", "Nahas" and "Qamar-Dar-Aqrab". "Navroz" comes on 'hare'. Have all these things any religious significance? A. Palmistry is not recognized by the Sheriat. Some forms of Istikharah with Qur'an or prayers are prescribed by our Imams.Nawroz: It has one special "Aamaal" after Zohr prayer. This date had coincided with 18th Zilhijja when the Prophet (s.a.w.) declared the Khilafat of Hazrat Ali (a.s.) in Khum. But unfortunately, the Irani Shias imported the Parsee rites and views which have no basis in Sheriat, and are, in fact, against Islamic character.Dates: "Sa'd" and 'Nahs' are sometimes"Qamar dar Aqrab". Many stars usually cluster together in such a way that they appear to form outlines of some pictures. There is 'Great Bear', 'Small Bear' etc. etc. Likewise, there is a group which form the picture of a scorpion ('Aqrab). The moon (Qamar). while rotating around the earth passes from that group in 2 days, that period is called "Qamar dar 'Aqrab" (Moon in the Scorpion). According to traditions of our Imams, it is 'Makruh' (Not desirable) to recite Nikah or start journey in that period.
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Dates: "Sa'd" and "Nahs' are sometimes based on some Ahadith; sometimes on historical events. The dates in which some good event took place for any Ma'sum is called "Sa'd" (auspicious). The dates in which some tragedy befell on them is called "Nahs" (inauspicious). But they all are governed by the general principle, mentioned in Ahadith, that if you want to do any work on a date or day which has been declared as 'Nahas', you should give some "Sadaqa" and then go ahead. In short, it is not meant to hinder your progress.
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strangling, or by a violent blow, or by a headlong fall, or by being gored to death, and that which has been partly eaten by a wild animal! (unless you are able to slaughter it in due form), and that which has been sacrificed on stone (altars); Forbidden also is the division of meat by raffling with arrows; that is impiety". (Qur'an, 5:4). The only time when you may be allowed to eat the meat Slaughtered by a non-Muslim, is when you are on verge of death because of starvation. and there is absolutely no other thing to eat and save your life. (So far. as fish is concerned, the only things necessary and that it must have "scales' and must die out of water. If these two conditions are fulfilled, you may eat it.)
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The only way for a Shia Ithnasheris in Canada etc. is to purchase goat, for example, in shares, and slaughter it properly. The imported food, in which meat or animal fat is not used, may be used (unless you know that this particular food which you are buying is Najis.)
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out of India, firstly, by cultivating a feeling of 'national cause' in Indians, and secondly by showing the world how much the Indian public was against the British Rule. We, the Muslims, are likewise in constant struggle against evil and Haram things; and, therefore, we are not allowed to help the evil in any way.
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Q97: "QITMEER"
Some times I see that on the letters (after the sender's name and address) the word"Qitmeer" is written. It is an Arabic word, and I don't know what it means. I asked someone and he said that it is the name of the dog of As-habul-Kahf. So, please, will you explain to me whether it is true or not and why they are writing, and also who are the people of As- habul-Kahf? A. According to a hadith of Ameerul-Mumeneen (as.) it was the name of the dog of As-hab- ul-Kahf. You may read their story in the translation of the Qur'an (Sura Al-Kahf.) I have heard people saying that they write this name on a letter to ensure its safety; but I have not seen any hadith which mentions this.
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its alphabets marked by dots, and pronunciations made clear by adding fat'ha, kasra, and Dhamma etc. Again, we shall have to ponder whether it was lawful for the First Caliph and Third Caliph to unify the different qira'ats of Qur'an which were prevalent among the Companions of the Prophet. Then we note that the Prophet never used paper notes in place of coins. Is it not haram to use currency notes for charity, building Mosques and other good deeds? It is alleged, though we say it is wrong, that the Prophet did not appoint anybody as his successor, and it is known that he never entrusted this duty to anybody else. What will be the legal status of those Khulafa who were elected by people to carry on the work of Prophet after the death of the Prophet? I may here quote the universally accepted traditions of the Prophet that "Everything is allowed until it is forbidden" and "all things are allowed so long as you do not get any law for or against it" These traditions are accepted by Sunnis and Shias alike. But, of course, you are neither Sunni nor Shia; and you are not bound to accept anything recorded in their books. But, then, you have also no right to interfere in the internal matters of these Muslim sects. Sheikh Islam, Allama Ibn Hajarul Asqalani, in his Sharh of Sahih Bukhari (Babul Iqtadae - bi -sunanirrasul) says: "Almost all Muslims divide Bid'at in five kinds (1) Wajib Bid'at, vizarranging Qur'an and preparing of Ilmul-Kalam against atheists and wrong religions andsects; (2) Sunnat Bid'at, e.g. writing books of religion, establishing Madressas and Musafirkhanas (3) Mubah Bid'at, e.g. different kinds of dishes of food (4) Makruh Bid'at, e.g. using good clothes and food so long as it does not reach the boundary of 'Israf' (extravagance); and (5) Haram Bid'at, e.g. revolt against Imam and everything which is against the Sheriat and about which there is established proof of its being haram." Imam Shafii also has said, which has been recorded by Allama Asqalani in the same book 'Sharhe Sahih Bukhari', that 'Bid'at is of two kinds (a) Mahmudah (praiseworthy) and
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(b) Mudhmumah (Condemned); what is in accordance with Sunnat is Mahmudah and whatever is against Sunnat is Madhmumah". You see that it is not enough to say that such and such thing was not in the days of the Prophet and then declare that it is unlawful, because there are some innovations which are Wajib, Sunnat, Mubah and Makruhand all these are lawful and Halal. And, of course, there are some haram Bid'ats and we have to guard against every Bid'at of this type. One example of such Bid'at may be found in the traditions: "Whosoever innovates something and calls others to it or establishes a religion, certainly he goes out of Islam." I wonder what will be your reaction to this tradition and for such a Bid'at, because you have chosen to follow a religion which was invented 1300 years after the Prophet of Islam! Still it is not my intention to leave you in darkness, and, therefore, I want to make it clear that actually mourning for Martyrs is not 'Bid'at (innovation) at all. Every history of Islam records that when the Prophet came to the corpse of his uncle, Hamza, he cried loudly and fainted. When he recovered from the faint, he again began crying and calling 'Hamza, O Hamza; O Uncle of the Prophet of God, O Defender of the Prophet; O Hamza, Lion of Allah and the Prophet'. It is called 'Nauha' in Arabic language. Not only this, but when the Prophet came back to Medina, he heard crying voices from every house of Medina for the Martyrs. Prophet did not forbid it. On the contrary, he sadly said, "But there are no women to weep for Hamza." People of Medina hurried back to their houses and asked their womenfolk to go to the house of Hamza and weep and cry for him. When the Prophet heard their crying voices and was told that they were weeping for Hamza, the Prophet was so happy that he said, "May Allah be pleased with you, with your children, and with the children of your children." Waqidi, in his history, records that after his incident, it became an established practice at Medina that whenever there was a death, the women cried first for Hamza and then for their dead relative.
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I think you will now be satisfied that the practice of mourning for martyrs was established by Prophet himself, and the practice for mourning over Hamza was started in 3rd year of Hijra and the Prophet died in 11 A.H. and there is no record that he ever expressed his dislike against this practice. This is the answer to your query about mourning year after year. So far as the particular case of imam Husain is concerned, I would like to quote some traditions and ayats to enlighten you:1. God says in Qur'an about Pharaoh and his army "neither the sky nor the earth wept for them and they were not given chance " (Ad-Dukhan). Imam Muslim records in Tafsir of this Ayat, "When Husain was martyred, the Sky aswell as the Earth wept on him and weepinq of the sky is its being red." (SahihMuslim). 2. Some 50 years before the event of Karbala, the Prophet wept when he was told by the Angel that Husain would be killed by the army of Yezid in Karbala. Then Gabriel asked, "O Prophet of God, do you want me to give you some earth from his place of martyrdom?" The Prophet said,"Yes". Gabriel gave a handful of earth of Karbala and the Prophet began weeping uncontrollably. This tradition is recorded in Mishkat, Musnad Ahmed bin Hanbal, As-Sawaiqul-Muhriqa of Allama Ibn Hajar Makki and Sirrul Alamin of Imam Ghazali; and has been narrated by Imam Sha'abi, Imam Baihaqi, Imam Hakim and scroes of other traditionalists. The Prophet gave that earth to his wife, Ummul Mu'mineen, Umme Salma, and told her, "When you see this earth turned into blood, know that Husain has been martyred." 3. On the 10th Muharram, 61 A.H., Umme Salma was asleep in the afternoon when she saw the Prophet in her dream: He stood in tragic condition and his hair was dusty and disarranged and in his hand was a bottle full of blood. Umme Salma asked what it was. The Prophet said, "This is the blood of Husain and his companions. I was collecting it since this
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morning." Umme Salma woke up and ran towards the bottle which contained the earth of Karbala and saw red blood flowing from it. Then she cried and called her relatives and started mourning for Husain. This tradition is in Musnad of Imam Ahmed bin Hanbal, As-Sawaiqul-Muhriqa, Mishkatul Masabih, Tirmidhi and other books. 4. Sheikh Abdul Qadir Jilani writes in his book "GhunyatutTalebeen", Vol. II page 62; "70,000 angels came on the grave of Husain bin Ali after his martyrdom and they are weeping on him and will remain weeping upto the Day of Judgment." 5. Matam (Beating of chests and Face): It is recorded in Madarij-un-Nubuwwat (Vol. II, page 163) that when Shaitan announced a lie that the Prophet was killed (in the Battle of Uhud), the Hashimite women, including the Lady of Paradise Fatima Zahra (a.s.) - came out weeping, beating their chests and faces.The same book also records that after the death of Prophet, some of the companions wept and cried so much that they lost their eyesight. This is also recorded in "Kitab Mathabata-Bis-Sunnah". (Page 119). 6. When the Second Caliph was informed of the death of ibne Muqrim, he put his hand to his head and cried. (Iqdul-Farid, Vol. II, page 4). 7. When Imam Zainul Abedeen came back from Damascus, and people of Madina were informed that the family of the Prophet was outside Medina, the Madinites rushed to meet them and they were weeping, beating their heads, chests and faces. It should be mentioned that the practice of Madinites is one of basic laws in some sects of Ahlus-Sunna. Actually, the notion that mourning on Husain and his companions or weeping, crying, beating of chests, etc. is unlawful, is based on misinformation. People are misled by a tradition of Abdullah bin Umar, in which he alleges that the Prophet said that "dead man is punished if people weep for him." But wherever this tradition is recorded its correction and contradition by Ummul Mu'mineen, Ayesha is also recorded. When she
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was told of this alleged reporting of Abdullah bin Umar, she said that "May God forgive him, he did not tell wrong (intentionally) but he has forgotten or is mistaken. The fact is that the Prophet passed by a cropse of a Jewess and people were crying for her. The Prophet said thatthey are weeping over her while she is punished." You see the difference. The Prophet did not say that dead man is junished because of the action of weeping of people, and he could not have said it because Qur'an says, "Nobody will carry weight of others", and it would be a gross injustice to punish the dead man for the action of he living relatives. What the Prophet meant was that a kafir cannot gain anything through the weeping of his relatives. Unfortunatley, misunderstanding of Abdullah bin Umar gave a chance to mischief mongers to make a stand against the family of the Prophet, and against the natural human feelings. What makes me wonder is the fact that they do not pay any heed to he correction by Ummul Mu'meneen Ayesha which is recorded side by side in every book of tradition. Does it not show that these people who raise objection against the mourning of Imam Husain, do not want to seek the truth. They just want to further their own interest at the cost of Islamic truth. Of course, there may be some excesses in some places in the customs of mourning but it does not justify an all-out attack upon the basic principles of Islamic mourning. These are only a few of the traditions of the Prophet regarding propriety of mourning on Husain. As you have asked to know custom and rulings of our Imams, I would like to quote here a few of the traditions of our Imams. Even now it is not necessary to quote from our own books because so many Sunni scholars believe in this cause and they have given those narrations in their own books. (a) Mulla Ali Qari writes in his book "Sharhul Mishkat" Vol. V,page 604, that Imam Hasan (our second Imam and fifth Caliph of Sunnis) said, "Whosoever sheds one drop of tear from his eyes concerning us,Allah ta'ala will give him Jannat."
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Same tradition is recorded in "Yanabiul Mawaddah" (page 153). (b) Majlises (gatherings to hear about events of Karbala) were established just after Karbala by our fourth Imam, Ali Ibn Husain ZainulAbedeen (as.) and was developed by our Sixth Imam Ja'far Sadiq (a.s.) and our eighth Imam, Ali bin Musa Ridha (a.s.).
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Q105: NAZAR
Are we allowed to use the "Hazrat Abbas" Alam and Salaam's money for religious purposes? A. Yes, but you should do Niyaat that you are using it on behalf of Hazrat Abbas (a.s.). Here are the items for which such money may be used (in order of preference): (1) Azadari of Hazrat Abbas (a.s.) (2) Helping needy Zawwar of Hazrat Abbas (a.s.) (3) Any work of religious uplift and propagation.
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strange or the hearer deems absurd (because he finds no way of saying that it may be correct and gets no meaning in reality), then he should realize that (that absurdity or falsity) has not come from us; it is from one or other of the narrators whonarrated it to us. We have just written it as it was told us." (See page 7 of the Vol. 1). Now coming to your question: It appears that your writer does not know Arabic and has never seen 'Tarikh' of Tabari. There was nothing wrong if Zainab (a.s.) became distressed in the night of Ashura. But Tabari (or more correctly, his narrator) added some sentences in between and writer of your booklet, because of his stark ignorance, has very badly twisted even those words. The result is a scene of such an 'absurdity' (to use the word of Tabari himself) that no man in his right senses can accept it. For example:Your booklet says: "What is all this, sister? I am afraid our faith and endurance are overpowered by our passion and devilish forces". The words in Tabari are: "O sister, your forbearance be not taken away by Satan". Your writer says: "Zainab replied how could she control herself when Imam Husain (a.s.) was killing himself with his own hands." Tabari has written: "Zainab said, My father and mother be sacrificed for you, O Abu Abdillah, you are resigned to be killed? My soul be your ransom." Note: It should be mentioned here that Shaikh Mufid (r.a.) has given this incidence in his book Al-lrshad, and this particular sentence is not therein. Sheikh Mufid's period was just after Tabari. Your writer says: "Imam (a.s.) answered that such was Allah's will".Tabari writes: "and (Imam) said, "If Qata (a bird)
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was left to itself a single night it could sleep." It was a proverb to show that there was no way out because of the enemies. In view of so much distortion from the source, we can easily say that this episode, as recorded in your book, is NOT in Tabari's Tarikh at all. So far as authenticity or otherwise of this episode is concerned, I have already quoted the words of Tabari in his preface. Some times, some people mislead their readers by quoting the names of great authors like Tabari or Majlisi without mentioning the fact that the books from which they are quoting (like Tarikh of Tabari or Biharul-Anwar of Majlisi) are only a collection of all available material on a given subject, and that its inclusion in those books does not make them authentic. One more proof of the absurdity of this episode is that it goes on to say that Hazrat Zainab (a.s.) fainted and Imam (a.s.) threw water on her face in the night of Ashura!!
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camps Umar bin Saad came out with about 20 people and Husain came out with the equal number. When they met, Husain told his companions to stay at a distance and Umar bin Saad ordered his group likewise." (Hani says) Therefore, we stood so far from them that we could not hear their voices or their words. They talked a long time and then they went back to their camps with their companions. Then people started talking among themselves, on what those two people might have talkedbut all was just guess work on the people's part; they suggested that Husain had told Umar bin Saad, "Let us go together to Yazid" ..(Hani goes on saying) People started talking like this and they spread such rumours without anybody ever hearing anything like this or knowing what was said." After one more narrative, Tabari has narrated the words of Aqba bin Sam-aan (r.a.). Hewas a freed slave of Bibi Rabab; and was a sort of secretary of Imam Husain (a.s.); he was present in Karbala, fought bravely, was seriously wounded. But he survived and was taken prisoner and is one of the original sources of the narratives of the events of Karbala. Tabari quotes him as saying: "I accompanied Imam Husain (a.s.), went with him from Madina to Mecca, and from Mecca to Iraq. And I was never far from him till he was martyred. And he did not talk with anybody a single word, (neither in Madina nor in Mecca; neither in the way, nor in Iraq nor in the army) up to the day of his martyrdom, but I heard it. By God, he never even suggested to the enemies any such thing which they are now propagating, like the thing which they suppose that he said that he would put his hand in the hand of Yazid or that he was ready that they should take him to any border of the kingdom of Islam. But he only said. Leave me, so that I go away in this wide world, till we see what turn the situation takes. "After copying all these narratives, Tabari copies the letter of Umar bin Saad to Ibn-e-Ziyad which you have mentioned in your question. We know by the emphatic declaration of Aqba bin Sam-aan (r.a.) that imam never suggested any such thing. And the whole nature of the battle of Karbala shows that
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there never was any proposal of accepting the authority or order of Yazid. The same tabari narrates in the same Tarikh that,on the day of Ashura,Imam Husain (a.s) gave a lecture before the army of Yazid,exhorting them not to indulge in blood-shed and not to kill the only surviving grandson of the Holy prophet. At the end of the khutba, he said; O People, if you do not like me then let me return to the place of my safety. Then Qais bin Ashath said to Husain: Why not submit to the order of your cousins (i.e Yazid and Bani Umayya), because they will not show you but what you like (they will not treat you except in a way which you will like) and no evil will reach you from them. Imam Husain said: You are the brother of your brother (Muhammad bin Ash'ath, the killer of Hazrat Muslim bin Aquil) .. No by God, I will not put my hands (into theirs) like honourless person, nor will I accept (them) as do the slaves. "O Servants of Allah, "I seek refuge in my Lord and your Lord that you do not stone me' (Qur'an 44:20). 'I seek protection of my Lord and your Lord from every arrogant who believes not in the Day of Reckonning". (Qur'an 40:27)" Are these words those of a person who just 2 days ago had himself offered to submit to the order of Yazid? Remember what Aqba (r.a.) said and see how his statement is proved to be correct from all reliable evidence. In view of such overwhelming evidence, one may only assume that Umar bin Saad wrote all those alternatives (without any basis, of course) just to please Ibn-e-Ziyad, perhaps in the hope that once Ibn-e-Ziyad postponed the battle and talk started, better results might follow. It is a mirror of the honesty of your writer that while he copies the letter of Umar bin Saad, he does not think it necessary to quote the rebuttal of Aqba (r.a.) or even Hani bin Thubait. A more charitable explanation may be that the poor fellow has never seen Tarikh of Tabari, and has used the name of Tabari to impress his readers.
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I am not interested in the mental luxury of deciding whether Umar bin Saad was more sympathetic or not. All we care, and all that matters, is the fact that he was the commander of the army of Yazid in Karbala; and that when Allah gave him a chance to save himself from Jahannam, he refused to grasp the opportunity and plunged into the Fire of Hell. Thatopportunity was given to him when Ibn-e-Ziyad wrote to him that if he was not ready toimmediately wage the battle against Husain, he should hand over the command to Shimr. He did not. Instead, he sent the first arrow towards the camp of Imam Husain, asking people to be his witness before Yazid that his was the first arrow sent towards Imam Husain (as).
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On 3rd Muharram, Umar bin Saad arrived with 4000 soldiers. The same day he sent a message to Imam (a.s.) asking him why he had come to Iraq. Imam's reply is mentioned in the letter of Ibn Saad to Ibne Ziyad: "When I camped near Husain, I sent a message to him. Husain said that "People of these places wrote to me and their messengers came to me requesting me to come here. So I came. Now if they do not like my coming here, and if their ideas have changed I will go away." (Incidently, this was Imam Husain's stand to the last moment, as Aqba has so clearly declared) It is reasonable to believe that this letter was sent on 4th Muharram (because the talk had occured on 3rd Muharram soon after the arrival of Ibne Saad in Karbala). Ibne Ziyad replied that Umar bin Saad should ask Imam Husain to submit to the order of Yazid - he and all his companions. "When this is done, then we will see what to do." When Umar bin Saad got this reply, he said: "I was afraid that Ibne Ziyad would not accept the peaceful way (or, easy alternative). Most probably this reply came on 5th Muharram. And after this narrative, Tabari writes (without any other narrative in between):-"There came a letter from Ibne Ziyad to Ibne Saad:-"Stand between Husain and his companions and water (i.e. prevent Husain and his companions from getting any water), and they should not taste a single drop of water, aswas done with Uthman." So, Ibne Saad sent Amr bin Hajjaj with 500 horsemen; they came to the river bank and prevented Husain and his companions from getting a single drop. And it was done three days before the martyrdom of Husain." After describing some more details of denying water to Imam Husain, Tabari goes on to say:-"So when the thirst of Husain and his companions became intense, he called his
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brother Abbas and sent him, with 30 horsemen and 20 men on foot to the river (Then the same incidence is reported which you have mentioned in the question). Now, this incidence could not have happened on 7th Muharram (i.e., 3 days before martyrdom), because the order to strictly deny water to Imam (a.s.) had come soon after that letter of 5th Muharram. And though Tabari does not say so clearly, Sheikh Mufid has used the words "in the wake of that letter (or 5th Muharram) arrived another letter, (i.e., the letter ordering denial of water)." In the wake of that letter" can mean only one thing - that the 2nd letter also came on 5th Muharram. And if water was strictly denied to Imam Husain (a.s.) on the 5th Muharram, their thirst could reach its highest point not later than 6th Muharram's evening. Therefore, it is reasonable to say that the attempt of Hazrat Abbas to bring water was done not on 7th Muharram, but on 6th Muharram latest. In view of all the factors mentioned here, it Was obviously just a confusion on the part of the narrator to say that it occured three days before the martyrdom.
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From the same author on Feedbooks Your Questions Answered - Volume 1 (2013) 2ND EDITION - The first edition of this book, proved very popular and all copies were sold out in record time. Ayatullah Seyyid Mohammad Mahdi AI-Husaini Shirazi, Mujtahid, and other scholars highly appreciated the book. Some parts were reprinted in the Muslim Review, Madrasatul-Waezeen, Lucknow (India). The first edition contained replies to 142 questions; but some replies only referred the questioner to some books or articles without conveying any detail. Such questions have been omitted from this edition, which now contains 131 replies. Also, the first edition contained names of the correspondents which have been deleted from this edition, except where the name was thought necessary. The mission is grateful to Mr Murtaza A. Bandali for his assistance in checking the proof. Seyyid Saeed Akhtar Rizvi. 31st August, 1975. Published by: Bilal Muslim Mission of Tanzania Dar es Salaam Tanzania ISLAMICMOBILITY.COM Your Questions Answered - Volume 2 (2013) Mr. Dhikiri Kiondo was born in 1946, at Kwemiinu village (District Lushoto, Tanga Region, Tanzania). His grandfather was the traditional Chief of the Wakilindi clan of the Wasambaa tribe. His father was a farmer and a staunch Muslim of Sunni faith. It was from Butimba that he wrote his first letter to us, asking 24 questions which showed that he was an intelligent youth eager to learn the truth about Islam; and also that he was completely in darkness about Shi'ism.
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The Mission hopes that this booklet will be received as enthusiastically as the first volume was. The reader will be interested to note the gradual development of Mr. Dhikiri's questions demonstrating how he came nearer to us and found the true happiness and peace of mind that he began searching for when he first wrote to us. S.S.Akhtar Rizvi Chief Missionary Published by: Bilal Muslim Mission of Tanzania Dar es Salaam Tanzania ISLAMICMOBILITY.COM Your Questions Answered Volume 5 (2013) This is the 5th Volume of this series and contains the important questions asked between 1986 and September 1990. The questions came from Tanzania, Kenya, U.K. Germany and Poland, as well as from Canada, U.S.A., Guyana, Tobago and Trinidad; also there were questions from India, Pakistan, Dubai, Thailand and Singapore. Overwhelming majority of the correspondents was Shi'a; but there were also Sunnis and Hindus. I personally am very grateful to all of them for the trust and confidence shown in me. May Allah bless them all. Amen. I pray to Allah to reward this humble effort with His acceptance, and to make this book useful for the seekers of guidance and truth. Dar es Salaam S.SAEED AKHTAR RIZVI 11th October, 1990 Chief Missionary ISLAMICMOBILITY.COM Your Questions Answered Volume 6 (2013) With humility I offer my thanks to Allah Subhanahu wa Ta 'ala that He gave me the chance to compile this sixth volume of the series, Your Questions Answered. This book contains replies to 118 questions received between October 1990 and December, 1994, from The Philippines, Malaysia, Indonesia, Singapore, and Thailand; India,
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Pakistan, Iran, U.A.E. and Muscat; Sweden, Norway, Germany and U.K.; U.S.A., Canada, Trinidad and Tobago and Guyana; Ghana, Nigeria, Botswana, Kenya and Tanzania. As it happens many of the questions are on burning topics of the current social environment, and I hope this volume will prove more popular and useful than the previous ones in this series. Dar es Salaam Syed Saeed Akhtar Rizvi 15th March 1965 ISLAMICMOBILITY.COM Your Questions Answered Volume 7 (2013) I am thankful to Allah Subhanahu wa Ta'ala to give me time and strength to compile this 7th volume of this series. It contains replies to 96 questions which were asked between January, 1995 and April, 1998.May Allah accept this humble effort with good acceptance and make the book instrumental in guiding His servants tothe right path. Amen Dar-es -Salaam - Sayyid Saeed Akhtar Rizvi - 24th June, 1998 ISLAMICMOBILITY.COM Your Questions Answered Volume 4 (2013) The fourth volume in this series contains answers to 105 questions, most of which were asked during the period April 1975 to June, 1978. When the third volume was compiled, it was noticed that it had become somewhat bulkier than the previous volumes. It was therefore, decided to omit subjects dealing with taharah, Prayer and Fast. More important questions relating to these themes having now been incorporated in the present volume. This series is published for the benefit of our Shi'a Ithna 'ashari youths. The Mission is extremely grateful to Haji Muhammad Husseii Karmalli, Dar es Salaam, for his help in checking the rnanuscrip and making useful suggestions S. SAEED AKHTAR RIZVI ISLAMICMOBILITY.COM
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Prophethood (2013) The book explains beautifully the difference between nabi & rasul, its meaning, qualifications, importance, responsibility, previous prophets, the meaning of Ismat, the sin of Adam what was the reason and many more interesting fact with the prove from Holy Book! IslamicMobility.com
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"Wisdom is the lost property of the Believer, let him claim it wherever he finds it" Imam Ali (as)